Mr. Wedgwood has performed
a very useful public service by writing this thoughtful and careful manual
on psychism. There is so much ignorance and so much loose thought and loose
writing on the subject, that a sober and considered statement thereon is
very welcome, and the late General Secretary of the Theosophical Society
in England and Wales here gives us such a statement. Psychism is too often
the subject of sweeping generalisations, all-approving or all-condemning;
it is either divine or demoniacal. In this little book it is treated with
common sense, as an evolutionary extension of our present faculties, with
nothing supernatural about it, but an inevitable result of the evolutionary
progress of the human race, carried on under inviolable laws.

We hope the booklet will have a very wide circulation, both inside and outside
the Theosophical Society.

As to the nature of spirits and angels, this is neither unsearchable nor morbid;
but in a great part level to the human mind, on account of their affinity.
The knowledge of their nature, powers and illusions, appears from Scripture,
reason and experience, to be no small part of spiritual wisdom.

Francis Bacon

PREFACE

A great need is arising for persons
able in some measure to cope with what has well been called "the rising psychic tide," so
remarkable a feature of the life around us. The Theosophical Society ought
not to be behind hand in helping to meet this need, for by its work during
the past two score years the Society has largely helped to create it, and
consequently shares the karmic responsibility for its existence.

This little book is an attempt to classify the various phases of psychism,
and to explain their modus operandi. It is the result of my own study and,
to some extent, experience. The whole is intended to be quite tentative, for
there are many points upon which I have no personal experience, and even the
wisest among our few psychic experts are learning merely the alphabet of a
vast science. I have ventured to put pen to paper, partly because of an irresistible
interest in the subject, and partly on the principle that "half a loaf
is better than no bread," by which I mean that this little attempt may
prove really useful to students until some more authoritative writer does them
the service of superseding it. Also, it sometimes happens that the tyro sees
more of the difficulties of his fellow-learners than those who have long outgrown
these particular difficulties.

The book is written for students, and as it is difficult to imagine any student
of psychic phenomena who is not familiar with at least the A. B. C. of Theosophy,
I have throughout taken a knowledge of that for granted. Also I have purposely
not exceeded the scope indicated by the title; the book, therefore, deals with
the varieties of psychic faculty rather than with the rationale of psychism
in general, and does not profess to give instruction in either the development
or use of psychic faculty.

I am much indebted for theory and detail to the perennial sources of Theosophical
learning -- Mrs. Besant and Mr. Leadbeater. The whole of the section dealing
with the distinction between the Lower and Higher Psychism is really elaborated
from Mrs. Besant's ‘A Study in Consciousness’, whilst everyone
who writes about psychism from the Theosophical point of view must necessarily
be indebted to Mr. Leadbeater's monumental researches. Mr. Sinnett, Mr. Robert
King and Mrs. Russak especially, have also contributed by their experience
to the framing of theories. It is only fair to add that none of these is to
be held responsible for what is herein set forth.

Adyar - J. I. Wedgwood

VARIETIES OF PSYCHISM

Occult development consists
in the gradual opening up of new phases of consciousness, and the extension
of the faculties of sense-observation. Putting aside the sense of pleasure
which results in a marked degree from this process of self-expansion or opening
out into “moreness," there is no other feeling which
stands out so strongly as the utter unexpectedness of each new experience.
In trying to picture to oneself what will be the nature of any new power of
consciousness, one is apt always to build up from past experience, to regard
the anticipated phase of experience as strictly [Page
2] sequential with the old, as, to put it colloquially, merely a
glorified version of that already enjoyed. Experience shows us that in reality
this is a mistake. The fresh power of consciousness is in the nature of an
altogether new dimension of experience, rather than a mere extension of the
old. It is profoundly true to assert: “As above, so below," but
in practice it is false to rejoin: “As below, so above." We can
perhaps make the point clear by a concrete illustration. The student who is
trying to develop clairvoyance, accustomed by years of previous experience
to associate the power of vision with the physical eyes, expects to continue
in the use of his eyes when exercising his new faculty; it never occurs to
him to think otherwise, and one of his first surprises will be to find [Page
3] that the eyes play no part in clairvoyance.[ Except
in a variety of the etheric sight] Hence it is clear that
in dealing with this kind of development the old adage is peculiarly applicable: "An
ounce of practice is worth a ton of theory." [Page
4]

CHAPTER
1

LOWER AND HIGHER PSYCHISM

We can most profitably embark upon our voyage of psychic investigation, perhaps,
by setting ourselves to deal with one problem which perplexes not only the
outside world but many thoughtful students also.

“Why is it," the question is often asked, “that psychics are
usually uneducated people, devoid of critical ability, ignorant and untutored?" We
must admit the impeachment. In fact we may go rather further and say that it
is not so much that such people are uneducated - for that is often a man's [Page
5] misfortune and does not necessarily imply stupidity on his part
- but that a great many seem incapable of making much use of the mind. Into the
psychism of these people there enters not infrequently a considerable element
of fortune-telling, and even fraud and chicanery; so that much prejudice is created
against the whole subject. On the other hand, there are other psychics, quite
a minority, whose work entitles them to a position in the forefront of progressive
thought.

Now the Theosophical scheme of evolution not only explains this well-defined
phenomenon, but shows how perfectly natural it is in the sequence of evolution.
At the outset, we must distinguish between a lower psychism and a higher psychism.
The one is a relic of the earlier evolution of man, [Page
6] the other an anticipation of the future development of the race.

We may picture man's pilgrimage in matter as differentiating itself into three
main stages - they correspond perhaps to those of which Paracelsus spoke when
he referred to the three ages of man. There is first the gradual descent from
spirit into matter, from the subtle to the gross. Secondly, the period of deepest
immersion in matter, the turning point, the battlefield of Kurukshetra. Thirdly,
the stage of the re-ascent from matter to spirit. In Hindu Philosophy the first
stage is called the Pravritti Marga, the Path of Forth-going, and the last
the Nivritti Marga, the Path of Return. This three-fold scheme of progress
runs throughout the whole of nature. We see it in the large cycle of a Scheme
of [Page
7] Evolution, where the first three Chains constitute a downward
arc of progressive densification, the fourth the turning-point, and the fifth,
sixth, and seventh an upward arc. Similarly in the smaller cycle of the passage
of the Life-Wave round the seven globes of a Chain. And the same process is
repeated in the seven successive Root-Races which inhabit a globe, and within
those in the sub-races again. Thus, in studying the development of mankind,
we naturally expect to see these three phases of progress faithfully reproduced.
And it is so.

In the earlier stages, man's consciousness is focussed more in the higher worlds,
and there is little effective touch with the physical. In a limited sense only
would it be true to say that man was more "spiritual" [Page
8] then than now. True, the consciousness was more centred in the
higher bodies, but it was comparatively inward-turned, as that of a man in
a "brown study" - and we may suppose that this also is very much
the state of those out of the body at night, or in the post-mortem life, who
are not "awake" to the plane which they are temporarily inhabiting.
Presumably it is this which Dr. Steiner means, when he says, in his curiously
indirect fashion, that in the earlier stage man was truly an inhabitant of
the higher worlds but did not belong to them. He does not fully belong to them
till he masters them on the upward arc. Only then does he become a Freeman
in those worlds.

During this primitive stage, while the Higher Man was, so to speak, [Page
9] merely anchored to a physical body, there was an involuntary
interplay between the physical and higher worlds - a natural involuntary clairvoyance.

Animals not infrequently show a similar primitive clairvoyance. It is well
known that a dog will growl at a presence in a room imperceptible to his master,
and sometimes cower with fear: a cat under similar conditions will arch its
back and ruffle its fur, spit and hiss; and a horse will shy at an object invisible
to his rider.[ There is a clever story turning upon this psychic
sensitiveness of animals in Mr. Algernon Blackwood's John Silence] Horses
will sometimes show great uneasiness at passing a roadside spot where an accident,
or a scene of violence, has occurred, showing that they are sensitive to the
akashic impression. [Page
10]

There is nothing dignified about these phases of clairvoyance, whether found
in animals or as a survival in some present-day people. Their rationale has
been admirably described by Mrs. Besant in ‘A Study in Consciousness’:

“The impacts on the astral sheath from the astral plane produce vibratory
waves over the whole astral sheath . . . The aggregations of astral matter, connected
with the physical nervous systems, naturally share in the general surgings of
the astral sheath, and the vibrations caused by these surgings mingle with those
coming from the physical body. . ,"[ page 185]

A distinguishing feature of this type of clairvoyance (easily explicable in
the light of the above statement) is that [Page
11] the possessor is seldom able to distinguish with entire clearness
between astral and physical objects. Hence the horse, seeing an astral figure
on the road before him, endows him with physical objectivity. The savage shows
some advance upon the animal, in that he displays more ability to distinguish
the subjective from the objective.

Dr. Steiner speaks of an early phase of consciousness, which he calls picture-consciousness,
because its workings presented themselves to the mind as a series of pictures.
This may mean nothing more than that the psychism, natural to that stage and
exercised involuntarily, caused the man to read the record of what took place
in the akasha, either on the etheric or higher planes. [Page
12]

We have been told by those able to read the records of the past that man formerly
possessed a “third eye," located in the centre of the retreating
forehead of those days. It was the organ - or one of the organs, for possibly
there were others[ Reference is sometimes made to an organ
at the back of the head, by which heat and cold were differentiated. Whether
in these cases it was the pineal gland that was observed - or not - is not
certain. Some scientific authorities have held that the pineal gland was the
organ of a primitive thermal sense] - of the higher perception,
comprising the etheric and part of the dense physical within its range of observation.
Perhaps it would be more accurate to name it “the first eye," since
it surely preceded the two eyes we now possess; as man entered more into the
physical body the two eyes, positive and negative, developed, adapted more
for observation at the dense physical levels. [Page
13]

In speaking of the "first eye," we are reminded of the Homeric legend
of Ulysses - how he wrestled with the Cyclops, the Giant with only one eye
in the middle of his forehead. It has well been said that the legends and sagas
of antiquity contain many truths, and scientists will presently begin to realise
the existence in them of much embryonic science. The central eye retreated
and became the pineal gland. Even now there are cases where something similar
to a third eye is found in animals. A lizard was recently discovered in Australia
at the top of whose head was a third eye, intact though covered over with scales.
And vertebrates of the lamprey class have a pineal development resembling an
eye. [Page
14]

It is not until the second stage is entered that in any real sense man begins
to master the world about him. Here, where spirit is "cribbed, cabined
and confined" in matter, the powers of the consciousness must be outward-turned
in the course of the struggle. In the earlier stage Devic forces played upon
him from without, swinging him along the general drift of evolution; now he
must learn that the power is within him, and work from within outwards. In
Masonic phraseology, he must learn to work from the centre to the circumference
of the circle. Gradually he must realise that within him is an inexhaustible
reservoir of power, the all-sustaining Life; that he must no longer be tossed
about by the ceaseless play of the outer universe, but remain firm as a rock,
steady and [Page
15] unmoved, amid the fleeting and impermanent.

We have only to consider for a moment the wonders of science to realise to
what an extent man has gained the mastery over the world around him. Recall
the wonders of the telescope and the microscope, giving man the mastery over
space; see how he has harnessed the forces of nature, such as steam and electricity,
in his service. There are balances so sensitive in their construction that
they turn to the weight of a single hair. Science deals with almost unthinkable
exactitudes. We might expatiate at length upon this subject, but the point
is clear; that man by the turning outward of the powers of consciousness has
gradually gained an almost incredible mastery over the forces of nature around
him. [Page
16]

Wherein lies the secret of this accomplishment? Precisely in the fact of this
deeper immersion in matter, whereby the working of the consciousness is narrowed
down to greater precision, just as the rays of the sun are focussed and concentrated
by a burning-glass. The deeper the descent of consciousness into matter, the
greater the power of precision in its working. Herein, in truth, is to be found
the reason for physical incarnation itself. We are told that on the astral
plane sensations are massive, general and vague, outlines more indistinct and
blurred. It is only by super-imposing the limitations of the physical vehicle
that sharpness, definiteness and precision can be arrived at; that is why it
has been stated that accurate visualisation of forms can only be gained on
the [Page
17] physical plane in a physical body. Gradual descent (or exteriorisation)
through the planes narrows down the dimensions, and hence resolves the unity
of the general and universal into the plurality of the particular.

We can well understand that with this further descent into matter came the
occlusion of the knowledge of the higher worlds, the psychic touch with the
super-physical, which had been the natural condition of the earlier races.
In order that man may concentrate his attention on the mastery of the exterior
physical world, the memory of all else is for the time being mercifully wiped
off the tablets of the mind.

Herein we see the essential difference between what we have called the first
and second stages in the pilgrimage of man. And we can trace this gradual [Page
18] change by study of the smaller cycle of the sub-races. In the
first sub-race, the Hindu, of our Aryan Root-race, there is a closer relation
with the super-physical than in the case of the later western nations. The
Hindu is not so firmly in touch with his body; he is easily raised to ecstasy
by thoughts of religion; his consciousness is apt to be in-turned, and a Westerner
using a bicycle or motor has often to adopt a different standard of giving
warning of his approach than that of western countries - he must sound his
bell or horn more in advance. In one sense there is a greater spirituality
amongst the general people, than in the West, but it is the spirituality of
an earlier stage of evolution - in fact it might more accurately be spoken
of as a more general pre-disposition to spiritual [Page
19] things. I speak generally, of course and do not refer to cases
of special Egoes incarnated either in East or West. The same statement applies
in a lesser degree to the difference between the Keltic and Teutonic- peoples.

Lastly, we come to the third stage that of the re-ascent from matter to spirit.
It is in this third stage that the higher psychism has its place, for as the
lessons of the physical plane are learned and faculties developed, there is
a gradual extension of the consciousness until it begins to work self-determinedly
in the super-physical worlds.

The significant feature of the higher psychism is that it only succeeds upon,
and does not precede, the growth of intelligence, and this is where it is differentiated
from the lowest psychism. We may again turn to Mrs. Besant's [Page
20] ‘A Study in Consciousness’ for the explanation of
this fact.

“It may be well to add here, to prevent misconception, that the higher
clairvoyance follows, instead of preceding, the growth of mind, and cannot appear
until the organisation of the astral body, in contradistinction to the astral
sheath, has been carried to a considerable height. When this is effected by the
play of intellect and the perfecting of the intellectual apparatus, then true
astral senses before-mentioned, called the chakras, or wheels, from their whirling
appearance, are gradually evolved. These develop on the astral plane, as astral
senses and organs, and are built and controlled from the mental plane, as were
the brain-centres from the astral."[ pages 191–192.][Page
21]

There have been people with psychic faculty who have joined the Theosophical
Society, attracted by its literature and hoping in the light of its teaching
to develop and turn to useful account their own incipient powers. Having applied
themselves diligently to study in these unfamiliar and difficult regions of
thought, to their surprise and chagrin their psychism has faded away! It was
the lower psychism, and the strenuous intellectual effort involved has brought
the cerebro-spinal nervous system into predominance over the sympathetic, and
so caused the abeyance of the psychic faculty.

Centuries of evolution separate the lower psychism from the higher; [ The
lower psychism, when present in a body of refined and superior type may sometimes
be carried over into the higher psychism by effort of self-purification and
in a comparatively short space of time] the [Page
22] former, we see, is a relic of the past development of humanity,
the latter is the promise of the future for the race.

Having this outline of human progress in mind, it is easier to see where the
different classes of psychics fit in, and we may not pass on to examine more
in detail the different varieties of psychic faculty. [Page
23]

CHAPTER
2

THE LOWER PSYCHISM

Natural Involuntary Psychism. -
We have already dealt with the rationale of this. But it is important to
note that under this heading come those forms of psychic activity wherein
the psychic influence is very objectively expressed in, terms of physical
plane senses, sight and smell being perhaps the commonest. As already described,
a figure is seen as though it were an objective reality. Sometimes an astral
presence affects the psychic through the sense of smell - pleasant or unpleasant.[ This
must be distinguished from another class of phenomena in which the scent
would appear to become perceptible by a process of partial materialisation.
For instance, it sometimes happens that an entity visiting a Spiritualistic
séance makes his presence perceptible
to all the sitters through smell. I know of a case where a séance was
repeatedly broken up through the attentions of one such visitant, who brought
an utterly intolerable odour of decaying fish. We read of a similar smell in
St. Athanasius'
Life of St. Anthony; St. Anthony traced it to the possession of a
youth by an evil spirit and banished it by exorcism of the spirit. Where the
scent is perceived by all present, it obviously has become sufficiently manifest
on the physical plane to affect the physical sense of smell, and has therefore
passed out of the region of psychic perception. An agreeable odour often accompanies
the presence - physical or super-physical - of a member of the White Brotherhood.
This would seem sometimes to be physically objective, and sometimes to be perceived
psychically] [Page
24]

The quotation from ‘A Study in Consciousness’ on page 10 explains
the rationale of this particular form of psychism. It is due to the stimulation
of the astral matter related to the physical senses, as distinct from the astral
sense-organs or chakrams proper. Taste is occasionally affected in the same
way: [Page
25] some forms of clairaudience [ As, for example,
when a new sense of hearing suddenly seems to be opened up, and a voice perhaps
rings out with startling suddenness and clearness, without the preliminary
preparation which usually accompanies the mediumistic process. Some theorists,
with what authority I do not know, advance the idea that the corpora quadra-gemina is the organ of clairaudience in the brain] may also belong
to this category; as regards touch I do not feel competent to speak.

Artificially Induced. - There are methods - usually undesirable -
by which the lower psychism may be stimulated. One set of such methods aims
at throwing the cerebro-spinal system into a state of suspense for the time
being, so that the sympathetic once more assumes the predominance. The use
of the magic-mirror, [Magic-mirrors
are made in various ways, and some are quite elaborate. One type is made of
copper, highly burnished. A simple one can be fashioned out of a piece of glass,
about 9 in. in length, slightly curved and the concave side being evenly coated
with bitumen. This gives a smooth black surface on which the gaze may be concentrated.
The more erudite professors of these arts make their mirrors under carefully
chosen astrological aspects.] the crystal, the dark spot on
a white ground; the various [Page
26] devices for inducing self-hypnosis,[ Where
a mesmerist induces the psychic faculty in a "lucid" subject, results
of a much higher order often accrue; the principle is some-what the same, but
other factors are present. This method is peculiarly effective in some cases
where the subject has in past lives been a Temple sybil.] such
as the disc or the revolving mirror - all have this end in view. The effect
of the crystal, for instance, is to fatigue the optic nerve and so to cause
temporary slight paralysis in the adjoining region of the brain, stimulating
at the same time the aggregations of astral matter connected with the physical
visual apparatus.

Another set of methods calculated to induce the lower psychism have to do [Page
27] with the excitation of the physical mechanism in various ways,
e.g., by the taking of alcohol. The underlying principle seems to be that if
the vibratory rate of the body can be heightened, it is easier for the physical
vehicle to make relation with the higher. Now this, in fact, is one of the
uses of art. It is well known that music often causes psychic interplay between
the bodies; it works by harmonising them and so to speak synchronising their
vibrations, and was extensively used in the Pythagorean schools for that purpose.
But there is this difference: art calls into play the finer side of the nature,
working, on the physical plane, through the higher ethers, and so tends to
produce the higher psychism; furthermore it calls the consciousness, the aesthetic
and synthetic faculties, directly into [Page
28] play; whereas the methods we are now discussing affect the physical
body at not so high a level. The effect of alcohol is to quicken the circulation
of the blood; the vapours act also on the brain, and probably there is a slight
loosening or dislocation of the etheric body. The net result, in some cases,
is that the body is rendered more receptive of super-physical impressions -
cases such as those of well-known geniuses in literature or music, whose greatest
work was produced under alcoholic stimulation. The lower forms of sexual magic,
designed to force a back-door entrance into the astral world, work also on
this principle; sometimes, too, there is use, deliberate or otherwise, of elemental
aid.

Side by side with these methods may be placed another type of psychism, [Page
29] though belonging to a far more innocuous class of phenomena.
It is classed under the present category because it is not the product of an
inner development of soul but of abnormal outer environment. It is well known
that psychic powers are prevalent among: mountain folk, in Switzerland, for
instance, and among the Highlanders of Scotland. [ The Celtic
origin of the Scottish Highlanders is also responsible, in all probability,
for much of their psychism.] One possible explanation of this
fact may be summed up in the following chain of sequences. The great altitude
at which they live entails corresponding rarity of the atmosphere; this in
its turn entails abnormal activity of the heart and rapidity of circulation;
and this on the principle enunciated above, offers greater opportunity for
psychic interplay between the bodies. [Page
30]

Mediumship. - Under this heading we shall have to consider those forms of psychic
activity appertaining rather to mediumship than to psychism. The placing of
these two words in antithesis denotes a distinction which has grown up in Theosophical
terminology, but one difficult to define with precision. The general principle
is that a medium yields himself to excarnate (or even incarnate) entities and
is subject to their control, whereas a psychic is one able to establish communication
with the invisible worlds in virtue of his own faculties. As is usual in dealing
with these questions of psychology, no hard and fast line of demarcation can
be drawn between the two states - Natura non facit saltus. A medium represents
the extreme left-hand wing of negativity; still, the lower involuntary [Page
31] psychism is also a negative state; according to some authorities
the chakrams of both turn predominantly to the left, whereas, those related
to the higher - positive - psychism turn in a dextro-rotary direction. The
lower psychism resembles mediumship in that it is not fully under the control
of the will, and often comes into play independently of the volition or desire
of the person concerned - in fact, it is rather more prone to this than mediumship,
for the average medium does yield himself to his control with full consent,
and it is only after this surrender that he ceases to be a fully responsible
agent. The higher psychism occupies the extreme right-hand wing of positivity,
and may be said to consist in the power self-determinedly to modify the consciousness [Page
32] and matter of the bodies so that they are in tune with the object
under observation, and further to transmit information thus acquired into the
waking consciousness. Thus mediumship and the lower psychism, though distinct,
have it in common that they are forms of negative psychism.

Mediumship implies a loose and fluidic etheric double, capable more or less
readily of extrusion, so as to give scope for the action of the controlling
entity. We may go so far as to say that for all psychic faculty some peculiar
organisation of the etheric double is necessitated; and there obviously remains
much concerning the constitution and function of the etheric double to be elucidated
in future Theosophical literature. It is difficult to decide how far the term
mediumship [Page
33] is applicable to some of the higher phases of occult phenomena;
as, for instance, where a Master uses the body of a disciple. This may take
place to any degree varying from inspiration to complete occupation. In the
latter event the disciple may be regarded, in one sense, as a medium in this
connection, though assuredly it is the higher mediumship, and in other respects
the disciple may be capable of exercising the higher psychic powers voluntarily
and in fullest consciousness of what he is doing. At the same time, there are
various factors to be taken into consideration: e.g., Does the occupation take
place with the consent of the disciple? Does he merely allow himself to be
passively extruded, or does he step out by his own power? Is he fully conscious
afterwards of what has [Page
34] taken place? Does the occupation take place at the etheric,
astral or mental level? Similar questions apply to the case of any person who
can become receptive to the influence of a Master, and so receive what is called
inspiration.

If there is one moral to be drawn from these reflections, it is the undesirability
of condemning mediumship indiscriminately. And if this lesson had been taken
to heart in the past, we might have avoided much senseless quarrelling with
the more high-minded and philosophical among the Spiritualists. The Founder
of our movement, herself, Madame Blavatsky, was undoubtedly a medium, and on
that account capable of being used as she was, though her mediumship was of
a higher kind. She tells us that, whereas [Page
35] in her childhood she was a passive medium, she later learned
to control the faculty and bring it under the guidance of the will. We may
recognise the value of some of the higher phases of mediumship, without committing
ourselves to any endorsement of the lower phases. And one of the best ways
of dealing with the Spiritualist movement would be, instead of quarrelling
with a number of earnest-minded people, to use all our influence to raise the
level of mediumship and to improve the conditions under which it is to be exercised.
There should be institutions like the temples of olden time, where the mediums
can be trained and assisted; where they can pursue their calling free from
that financial anxiety which is responsible for so much of the fraud that is
prevalent, conscious and unconscious; [Page
36] where their surroundings can be made conducive in every way
to moral and spiritual elevation; where their health can be carefully tended
and their efforts regulated, so that the too common resort to physical plane "spirits" to
restore depleted vitality may be obviated. In this way we should gradually
abolish the lower conditions and forms of mediumship, where the helpless medium
resembles a sink-pipe down which astral refuse pours into the physical plane.
I was told by a friend that after the Messina disaster of a few years back,
the astral conditions around the Italian mediums were terrible beyond description;
there were literally crowds of entities, wild with the terror and suddenness
of the catastrophe, who swarmed around the mediums, clutching each other away
in [Page
37] their anxiety to resume touch with earth-life or to communicate
with their relatives.

Mediumship is sometimes spoken of as an abnormal and unnatural condition. It
is obvious that both these terms are relative. Psychism of any sort is abnormal
at the present stage of evolution, in the sense that it belongs only to a minority
of the race, and the same may be said of really high intellectual development. "Unnatural” is
a word which ought in every case to be used with guarded reserve; nothing that
does happen can possibly be unnatural in the true meaning of the term, for
nothing can take place outside of the laws of nature: it might be more accurate
sometimes to use the word artificial, implying that what happens is not, so
to speak, a product of the normal [Page
38] design of nature, but is brought about artificially by the exercise
of human intelligence. In using terms of this description we must also remember
that humanity develops through various epochs, and that what is natural to
one epoch is not "in the way of progress" in another. Abnormalities,
even, have their periods of rise, decline and recrudescence. It is possible
that in Fourth Race times mediumship was the normal course of higher development;
it is possible also that from the beginning it was an artificial state brought
about by magical arts. What seems certain is that it is not a desirable way
of progress for the present time - remembering always that there are usually
exceptions to such generalisations as this. Mediums are evidently those who
bring over [Page
39] certain tendencies as a heritage from past lives, and in dealing
with psychics as a whole it is well to bear in mind that faculties which are
an endowment from birth spring from the region of the subconscious, and are
seldom as perfectly understood as those powers which are cultivated in fullest
self-consciousness. Hence it is not wise to judge psychics by ordinary standards,
for they, more than most people, are prone to be impelled to action by forces
welling up from within their own nature.

The phenomena of mediumship range from those which involve complete control
or possession of the medium's body to those where the entity in charge only
influences the mentality of the medium. In trance there is more or less complete
possession; [Page
40] in most cases the medium loses consciousness entirely, though
on rare occasions there is a remnant of physical "awareness". Materialisation
phenomena usually involve trance, but not always. There is a classic case of
materialisation with the medium Monk, where physical consciousness was to all
appearances fully retained. A party of well-known investigators, consisting
of Alfred Russell Wallace, the well-known scientist, Stainton Moses, the famous
Spiritualist writer and medium, the present writer's grandfather, Hensleigh
Wedgwood, and the Rev. (later Archdeacon) Colley, held a séance with
Dr. Monk in an upper floor of a Bloomsbury house, in full daylight, with the
sun shining outside. A mist appeared to be extruded from the left-hand side
of [Page
41] the medium; presently this formed itself into a figure, having
an independent existence, the medium being in full view and apparently conscious.[ The
record of this was substantiated by Dr. A. R. Wallace, when giving witness
a few years ago in the famous law-suit, "Maskelyne versus Colley".
Mr. Maskelyne was shown not to have been able to reproduce the phenomenon by
mechanical means under the conditions of the challenge thrown out by Archdeacon
Colley, which merely stipulated surroundings and circumstances similar to those
of the original occasion.]

In another variety of materialisation, technically called "transfiguration," the
medium is usually entranced, though again not invariably. In ordinary materialisation
the figure is external to the medium, often showing itself at a distance of
some feet or even yards from his person, and being capable of locomotion. In
transfiguration the medium's face, and perhaps person, [Page
42] undergoes alteration, and assumes the appearance of the entity
who is materialising. I have been told of a case of transfiguration which was
again different in character, in that it was a combination of materialisation
and transfiguration: A materialised form passed round a circle of sitters,
changing appearance as it came to each sitter and the features being in several
cases recognisable as those of dead relatives and friends. [ Unfortunately,
having forgotten who gave me this information, I cannot substantiate the case
with further evidential data.]

A form of transfiguration which is scarcely analogous to the foregoing is sometimes
observable when a speaker is addressing an audience. The face undergoes alteration,
the height sometimes changes, and even a change of sex may be indicated in
the figure [Page
43] and general appearance. Now this may be due to one of various
causes, in all of which clairvoyance on the part of the spectator is involved.
It may be a case of ordinary possession of the speaker's body, such as we have
already dealt with; and a partial densification on the part of the controlling
entity brings him just within the border line of visibility. Or it may be the
occupation of the body at the astral level by a higher being, whose more powerful
magnetism stimulates clairvoyance in the spectator. Secondly, it may be a case
of overshadowing, rather than occupation. A Master may be influencing the speaker,
and again the strong sweep of His magnetism stimulates clairvoyance. Or there
may be some temporary accession of clairvoyance, caused perhaps by the speaker's
magnetism, [Page
44] which causes the spectator to see some being who happens to
be in the vicinity of the speaker - with or without influencing him. In both
these cases there is a confusion of the speaker and the other being, due to
imperfect observation.

Thirdly - and this often happens at Theosophical lectures - what is observed
may not be another entity at all, but the speaker under another aspect of his
own nature. In trying to understand this, it must be remembered that we are
all composite beings, the product of many incarnations in the past, in which
we have learned certain lessons and developed certain qualities and tendencies.
Some people show this composite nature more than others, revealing one phase
of their nature on one day, another on the following day. A man [Page
45] may display certain habits of mind, of outlook on life, of speech,
of gesture, when discussing science, and altogether others when dealing with
art. This is a characteristic of people called versatile, and one which is
developed to abnormality in some instances of multiple personality. Naturally
all this is intensified in the more advanced student of Occultism, whose experience
has been deeper and richer than that of the generality of mankind, because
of the greater potency of the forces dealt with. If in a past life such an
one has been connected with the Mysteries and taken part in wonderful pageants
of ceremonial under one of the great Masters, such a life must needs leave
a very marked and definite imprint upon his nature. In speaking upon the subject
of the [Page
46] Mysteries, or in performing ritual, such a person might be placed
so strongly in touch with that past as to carry the consciousness of others
present along the line of magnetic relationship, so that they see him as he
was in that life. The ancient thought-forms are re-vivified. This not infrequently
happens when our President is lecturing; one student saw her as a man in Egypt
in a life in which he also had taken part; others have seen her in Neo-Platonic
and mediaeval lives. A variation of the same phenomenon may be attributed to
the fact that when the person is dealing with certain subjects of fundamental
interest the Ego is interested and plays through the personality; the listener
whose psychic faculties are for the time being enhanced by the outflow of power,
glimpses the [Page
47] Augoeides or a reflection thereof on a lower plane, which differs
in appearance somewhat from the physical features. [ Or, even if there be no
great difference of features, the observer receives the impression of a different
face, owing to the sudden opening up of the higher vision with the rush of
power which always attends upon such an experience and which interrupts the
sequentiality of normal vision.]

But let us return to our subject. It will be remembered we were discussing
the various forms of mediumistic phenomena, from those which involve complete
possession of the medium's body on the one hand, to those in which only the
mentality of the medium is influenced. We may deal next with the “direct
voice". For the production of this, again, the medium is usually, though
not necessarily, entranced. A particularly happy form of [Page
48] this phenomenon is when the voice proceeds from another part
of the room than that in which the medium is seated and under conditions which
preclude ventriloquism; and a still more perfect variety was occasionally to
be heard some years ago at a certain private circle in London, when a quartette
of voices would sing, and sing beautifully. In these cases, those in charge
of the operations would have to materialise vocal organs. In other cases, to
which the name of "direct voice" can hardly be given, the operators
modify the vocal mechanism of the medium. Occasionally, the sex will alter,
a male medium will speak in a high-pitched voice, or a female medium in a deep-toned
voice. These cases are seldom convincing, for even if they are genuine, the
controlling entities are making [Page
49] use of the apparatus to hand, and if a lady spirit does not
feel happy in using a male voice, the effect she produces is exactly the same
as if the medium were under normal conditions trying to talk in a squeaky voice.
There was a lady medium frequently to be heard at Spiritualistic services a
few years ago in England, who claimed to be controlled by the spirit of Spurgeon.
Her voice would, perhaps, normally be that of a high mezzo-soprano, but when
she was under control it would alter and become deep and full; at the same
time it was not quite a man's voice, and I could judge that the medium who
had a full chest development was quite capable of producing such notes herself
- though in all likelihood she was quite honest and correct in her claim to
be under male control. [Page
50]

At one time I had considerable experience with phenomena of this sort through
a psychic, quite of the higher type, who was capable either of transmitting
with perfect fluency communications made to her from the astral plane while
still in the physical body and conscious, or of voluntarily stepping out of
her body. A higher plane Teacher, who had been in male incarnation, frequently
gave instruction, and sometimes, for various occult purposes, took possession
of the body. Even when she retained complete physical consciousness, her voice
would every now and again deepen in pitch and timbre, as the Teacher became
emphatic and earnest, and thus tended to impress himself more on the intermediary;
and this deepening took place to the fullest extent, of course, on those [Page
51] occasions when the body was occupied.

Returning, however, to cases of ordinary mediumship, what is more convincing
in these demonstrations is when the medium assumes idiosyncrasies of speech
and pronunciation which are recognisably those of a dead person unknown to
him during life.

When we come to consider the familiar phenomenon of automatic writing, again
different methods of working are in evidence. There is a phenomenon called “direct
writing," analogous to the “direct voice," where writing takes
place between slates or on paper, without contact on the part of the medium.
The latter is usually entranced, as in most cases of detached materialisation,
where greater power is needed for the production of [Page
52] the phenomena, and is withdrawn from his body. But in ordinary
automatic writing - where it is really automatic, a distinction we shall note
in a moment - trance is rare, for the simple reason that if a spirit fully
occupies a body (which is what trance implies), it is simpler to communicate
through the latter by speech rather than by writing. In automatic writing the
controlling spirit contrives to make relationship with the fingers, and sometimes
the arm also, of the medium, producing the result quite independently of the
medium's mentality. One well-known person, who possessed the faculty, used
to read a book while the writing was taking place, in order to ensure that
his thoughts did not influence the proceedings. Sometimes, too, paintings or
sketches have been accomplished in [Page
53] this way, through mediums who normally had no artistic ability.
In some cases the spirit may elect to make connection with the medium's brain
also.

We may take it that in relation to the total number of cases of so-called automatic
writing, this variety is rare; what is much more widespread is a power which
should be called inspirational rather than automatic writing. The process consists
in impressing ideas on the brain of the writer, who then, in propria persona,
writes them down. The medium is in a thoroughly negative and receptive state,
and while it is true that his hand is responding more or less automatically
to the dictates of his brain, so that there is little awareness of the mechanical
process of transcribing the ideas. Nevertheless this is merely [Page
54] evidence of the fact that habit renders such processes subject
to the bodily automatism in a high degree, and it would probably be found that
in the majority of such cases there was no direct control of the muscles of
the hand or arm by the spirit. The script is either the medium's own, or has
dwindled off into such a scrawl as results if a man gradually falls asleep
in writing a letter, thus relaxing the vigilance of the attention.

The late Mr. W. T. Stead - or rather “Julia" - in ‘Letters
from Julia’, discussing the rationale of this writing and the fact that
these communications are usually so largely coloured by the medium's personality,
brought forward an exceedingly interesting and illuminating simile. The medium's
brain, she said, resembled the keyboard of a [Page
55] typewriter. In using a typewriter, one shape of letter alone
was available in the alphabet, a specific form of script was imposed on the
operator by the machine. So with a medium: the spirit impressed an idea on
the brain, but that reproduced itself in whatever form of expression was germane
to the medium. We may take, as an instance, an illiterate medium who is used
as an inspirational speaker; the defects of grammar and a certain errancy of
the h's would not necessarily be the spirit's fault; these things would appertain
to the limitations of the instrument employed, just as with a sheet of typed
manuscript a faint impression, due to a dried ribbon, would not necessarily
imply any lack of digital force on the part of the operator. Mr. Stead was
wont in conversation to allude [Page
56] to this imposition of the medium's idiosyncrasies on spirit
communications as so much “stained glass". It is probable, we may
note in passing, that even in those cases of deepest trance which appear to
exemplify the most complete control of medium by spirit, whatever communications
are obtained are coloured to some extent by the human intermediary; for, though
the spirit uses his own mental body, he is limited by the medium's brain to
a degree only less than if he were influencing from the astral without direct
occupation of the body.

In the above remarks we have already largely covered the ground allotted to
the phenomenon of inspirational speaking. This also does not imply trance,
i.e., possession of the vocal organs, but results from the [Page
57] impression of ideas on the brain. Most of the speakers who figure
at Spiritualistic Churches, when they do not speak under trance conditions,
speak under the influence of their guides.

A higher form of inspiration - the real inspiration - not within the category
of this kind of mediumship, is involved when a Master or advanced disciple
sends a concept to the causal body of a person, to be worked out in speaking
or writing "down here". The great geniuses of art are often inspired
in the sense that they come into active relation with the world of archetypal
ideas.

There remains one other phase of mediumship to be considered, namely that which
can be called mediumistic clairvoyance. This is distinguished from ordinary
psychism merely by the [Page
58] fact that it is stimulated and assisted by the spirit “guides," who
help the medium to bridge over from the astral to the etheric plane. They are
thus helped to a sort of voluntary clairvoyance. More often, however, it would
seem that the guides project explanatory pictures or symbols into such a level
of etheric matter as is accessible to the medium's clairvoyance - or directly
into his brain. There is one point, which it is very important to notice in
connection with all this, as it gives us a touchstone whereby it is possible
to distinguish one type of clairvoyance from another. A medium, using his unaided
powers of observation, sees certain things, but is usually quite at sea as
regards their meaning. He must needs use his own ratiocinative faculties to
puzzle out their significance. [Page
59] We may take a typical case. The clairvoyant sees above one's
head, say, a yellow star with a blue centre and a name inscribed within a scroll;
then perhaps the star changes and has a circle around it, and so on. But the
clairvoyant is no wiser than his client as to what it all means, though usually
he is infinitely impressed with the importance of the vision. Not until a far
higher development is reached is his psychism of that type which works in unison
with the intuitive mind - when not only is there the vision, but, more significant,
the understanding of the vision too. If the medium is assisted by his guide,
then, of course, his efforts may be more successful, although often the guide
also is no wiser regarding some peculiarity noticeable in the subject's aura.
If the [Page
60] medium describes words traced in letters of fire, that usually
implies the work of a more or less competent guide. Still, much good work is
done by psychics of this class who identify dead relatives or friends for enquirers,
and so bring comfort and assurance in what has been a sorrowful bereavement.

For the sake of comprehensiveness, we may mention that mediumistic clairaudience
also exists and is a not uncommon gift. Information from the guides is then
obtained through the sense of hearing. It is often linked with clairvoyance
of the same order.

Before quitting the subject of mediumship an interesting statement made by
Mr. A. P. Sinnett to the present writer maybe placed on record; namely, that
just as there are physical plane [Page
61] mediums who are much sought after, so also on the astral plane
there exist mediums or psychics who are greatly in demand for information about
the mental plane! The statement throws an interesting sidelight on astral plane
life. [Page
62]

CHAPTER
3

THE HIGHER PSYCHISM

We have already seen wherein the higher psychism differs from the lower -
how that it follows upon intellectual development, depends upon the development
of the chakrams of the higher bodies, and is capable of being exercised at
will, just like the power to see or hear physically.

A Distinction: Clairvoyance and Psychic Sensitiveness. - It is found by experience
that the higher psychic faculty presents itself under two forms, which can
conveniently be distinguished in the manner indicated by the above [Page
63] heading. Clairvoyance may be defined as the ability to see outwards
on the higher planes and transmit the knowledge thus acquired into the waking
consciousness. It implies the power to see objectively such things as atoms,
the aura, astral forms - whether of living or dead people - nature-spirits,
etc. When properly developed it permits of minute and careful scrutiny of the
object under observation, so that it can be described as accurately as a physical
object. Psychic sensitiveness, on the other hand, seems to relate to a somewhat
different order of experience, less definite but often more essential. It does
not bestow the power of direct vision, but more that of sensitiveness to impressions
or “sensing," of intuitive perception, of knowing with conviction. [Page
64]

The distinction between these two phases of psychism is well marked in actual
experience, but when we try to analyse the causes thereof we are treading upon
difficult ground, and, at our present pioneer stage of knowledge, are bordering
upon the realm of hypothesis rather than carefully ascertained fact. The following
suggestions may, however, be put forward with some degree of confidence, and
certainly will help to an understanding of the problem.

Both clairvoyance and psychic sensitiveness are manifestations of psychic faculty,
i.e., of the power of the man to look around him on the higher planes, and
to transmit the knowledge thus acquired into the waking consciousness; and
psychic sensitiveness is really a rudimentary form of clairvoyance. Where the
power to see [Page
65] outwards or to transmit the knowledge is still very partial
and limited, the impression upon the waking consciousness is vague, general
and massive, rather than precise and definite, and belongs to the order rather
of subjective experience than objective. With the gradual perfecting of the
apparatus the element of greater objectivity will enter into the experience
and there will come ability to examine external objects in detail. [ The student
will be able to grasp this point better if he will read carefully the chapter
on "Consciousness and Self-Consciousness" ( Chapter IX) in ‘A
Study in Consciousness’, where the gradual awakening of self-consciousness
and of the recognition of an outside world is very lucidly explained.]

Such would be the broadest application of the two terms. But we are using them
here in a more technical and special sense, to indicate [Page
66] a distinction in psychic faculty arising from difference in
the order and method of its unfoldment.

In this technical sense: Clairvoyance represents the development of psychism “from
below upwards" and is more specially associated with the pituitary body;
Psychic Sensitiveness represents the development of psychism “from above
downwards" with the vivification of the pineal gland.

Each will be distinguished by certain characteristics, which we have already
to some extent noted. This clairvoyance will be nearer the sphere of the waking
consciousness, and therefore more definite and explicit in its working: this
psychic sensitiveness will be that of one of the higher of the vehicles, with
the result that the knowledge thus acquired will in the [Page
67] earlier stages be less completely reproduced in the waking consciousness,
but will be more intuitive in character and more attested by spiritual certitude.

The contrasted characteristics of the two will be better understood if we try
to show how each would deal with, say, the diagnosis of disease. The clairvoyant
would examine the body, and locating the seat of disease, would carefully note
the appearance of the diseased organ; ascertaining the nature of the ravages,
he would prescribe accordingly. The person psychically sensitive, on the other
hand, would place himself into sympathetic touch with the patient and sense
more or less vaguely where the disease was prevalent. He might be guided intuitively
to prescribe a suitable remedy, but that [Page
68] would depend on his knowledge and development. Obviously, the
clairvoyant has the advantage here.

But on the other hand, the clairvoyant, unless he be also psychically sensitive,
may observe a phenomenon objectively, but be lacking altogether in the intuitive
understanding of what he sees. For example, he may see certain colours in the
astral body, but he does not necessarily know what they signify: he judges
by the result of his past experiences or the tabulated researches of others,
using his lower manas, not his spiritual faculties, as the arbiter. The sensitive
may not see the colours, but by placing himself in relation with the other
person feels the presence of certain qualities of character, certain weaknesses
or difficulties, certain ideals and aspirations. Again, if a [Page
69] Master came to a place astrally, the clairvoyant would be able
to see and describe Him; the sensitive would feel His influence and identify
Him thereby (if he have past experience enough to guide him) without discerning
the form or features. But the clairvoyant who was only a clairvoyant and lacked
the intuitional psychism, would be liable to be deceived by an impersonation,
whereas we may assume that our sensitive would at once discern the difference
of magnetism, for we are told that whilst an entity bent on deception can simulate
the facial appearance, he can never simulate the magnetism of one so great.

There is a hint which goes to support the distinction we have here drawn between
clairvoyance and psychic sensitiveness in Mrs. Besant's ‘Initiation[Page
70]or the Perfecting of Man’. [ p.82] The
passage runs: "... the Spirit comes down, the Spirit of Intuition, and
before he can go further, to the third Initiation, he must learn to bring it
down, through his enlarged causal and mental bodies, to his physical consciousness,
so that it may 'abide on him' and guide him." To which is appended a footnote: “This
process is usually called the development of psychic faculties, and it is so
in the full meaning of the word ‘psychic.’ But it does not mean
the development of clairvoyance and clairaudience, which depend on a different
process."

We may note that psychic sensitiveness constantly develops in those who have
practised meditation systematically; i.e., who have learned the art of [Page
71] stilling the lower mind and emotions, and thus rendering the
mental and astral bodies receptive to the intuitive prompting of the higher
nature. Numbers of people who obviously possess this faculty will maintain,
when questioned, that they are "not at all psychic," because they
limit the word to objective clairvoyance. Yet they may be almost acutely sensitive
to the influence of persons or places, feel strongly instinctive likes and
dislikes, and so on.

Psychic sensitiveness (using the expression in its broadest sense) may work
predominantly through the astral or the mental vehicle. In the one case the
information is expressed more in terms of feeling, in the other, of knowledge.
For instance, in the endeavour to "sense" an aura by these methods,
under the former method certain [Page
72] qualities would be felt sympathetically; [ Some psychics have
an inconvenient aptitude for reproducing sympathetically in themselves that
with which they make relation in others. Thus, in trying to locate, and perhaps
remove, a pain in the body of another, they find themselves suffering from
pain in the same region of their own body. Evidently the interest and sympathy
awakened cause a transference of some of the bad magnetism. An unskilled magnetic
healer will often suffer similarly, through not disposing properly of the impure
magnetism he is withdrawing from his patient.

Again, a psychic coming into contact with a person in a state of violent emotion,
such as grief, will often become infected with, and will experience difficulty
in freeing himself from, the influence in proportion as he is himself prone
to the same emotion. This difficulty arises through not being sufficiently
positive.

The present writer knew a man who was psychic, who when his wife suffered from
morning sickness during pregnancy, reproduced the same symptoms in himself,
although he was over a hundred miles away from her.] under the latter the information
would come as a flash of knowledge concerning the aura: the experience would
be one not of seeing or feeling [Page
73] but of direct mental perception, often instantaneous in action.

We may say of clairvoyance and psychic sensitiveness what the Scotchman said
when offered a choice of two very desirable alternatives: "baith's best"!
Indeed, if the two powers can be harnessed together in sympathetic relationship,
a very sublime form of psychism results, competent to undertake detailed scientific
investigation and at the same time to perceive general principles.

Kundalini. - We now come to the last subdivision in our analytical
study of psychism. It would not be profitable to collect here the various scraps
of information given in Indian scriptures [ Vide the Ananda
Lahari, Hatha Yoga Pradipika, Gheranda Samhita, Sivaswarodya, Shatchakra Nirupana,
Garuda Purana (chap. xv)] and hinted at in alchemical and [Page
74] other writings, relating to Kundalini, for a great deal more
information is given in the second volume of Mr. Leadbeater's ‘The
Inner Life’, and the student cannot do better than apply himself
to the study of that, based as it is on practical first-hand knowledge of the
subject and its grave dangers. Suffice it to say, that the Kundalini or Serpent-Fire
is described by Madame Blavatsky in ‘The Voice
of the Silence' [Pages 23, 27 - 5th edition] as
an “electro-spiritual force"; it is latent in all men, and its effect
when fully aroused is, first of all, to unify the consciousness of the astral
and physical planes, so that the astral consciousness is henceforward included
within the sphere of the waking consciousness, and astral clairvoyance is capable
of being exercised at will. By “fully aroused" is meant [Page
75] the carrying of the fire in all seven layers through the spinal
passage and the circuit of the seven chakrams.

The peculiarity of this very dangerous process, which we are told should only
be carried out under the direct instruction of one of the Masters, is that
it confers clairvoyance upon one who may not previously have possessed psychic
powers in the slightest degree or shown indications of a psychic “make-up" of
body. Hence it is the most effective of all methods of inducing clairvoyance.
It would be a mistake, however, to assume that the awakening of the Kundalini
is necessary in order that a person may be normally clairvoyant. It is possible
to possess a high degree of clairvoyance - of voluntary clairvoyance - without
having awakened the Kundalini at all. Probably the [Page
76] Kundalini also conveys certain possibilities in practical magic,
powers which involve a mastery over the matter of the planes. [Page
77]

CHAPTER
4

THE
PSYCHOLOGY OF PSYCHICS

It is almost proverbial among students
of occultism that psychic people, as a class, are "difficult" and
not easily understood. Their moods and actions are often strange and unaccountable,
and this arises, of course, from the fact that they are an abnormal element
among mankind. It may not be out of place here to set down a few notes directed
towards the elucidation of this very interesting subject. To deal at all
exhaustively with the psychology of psychism - and still more practically
important, its pathology - would demand a lifetime of study. [Page
78]

The first point to be observed is that, in this study, science is treading
upon what is to it virgin soil: as the study of occult psychology advances
and psychism itself becomes more prevalent and more generally recognised -
as it will do and is doing - there will follow, no doubt, a better understanding
of those subtler elements in the working of human consciousness which now either
escape, or are denied, attention. The point scarcely needs illustration, but
it is interesting as well as illustrative to note how longer experience has
given to Spiritualistic investigators a far deeper and wiser understanding
of the complicated phases of mediumship. They have been led to suspect, for
instance, that the occurrence of fraud at séances is not invariably to be attributed
to simple depravity on the part of [Page79] the
medium, as at first seemed the obvious assumption. They have begun to suspect
that the medium is sometimes the unconscious agent of "controls" who
either cannot produce genuine phenomena under the particular conditions prevailing
and so guide the medium to simulate them by trickery, or who adopt the latter
course as the less troublesome of the two to themselves. Further, investigators
have reason to think that a medium in the negative trance state is sometimes
unconsciously influenced and dominated by any strong thought of fraud framed
by the sitters, and becomes in fact like a hypnotised subject. [ cf.
some of the experiments with Eusapia Palladino] There is a
good deal to be said in favour of this theory, for the borderland condition
of trance, [Page
80] in which the subconscious assumes predominance over the conscious
and voluntary, is very apt to be a non-moral condition. In Theosophical phraseology,
the "elemental" of the body is in charge of the vacant tenement.
From the standpoint of Theosophy the theory becomes invested with even greater
plausibility. The subconscious represents the past in evolution, whereas the
conscious represents more the present - and our ideals may be said to foreshadow
the future. We have an interesting illustration of a state akin to that of
the subconscious trance in watching the behaviour of a person whom it is difficult
to wake in the morning. We may attribute the difficulty, say, to sluggish circulation
of the blood, which prevents the voluntary [Page
81] side of the nature gaining rapid control over the involuntary;
the result is, of course, that we get the subject in a state where it is easy
to examine the sub-consciousness, for it is recognised by modern psychologists
that the workings of the mind in the dream state, and therefore also in semi-sleep,
appertain to the subconscious region. A man in this condition, then, frequently
shows the barest regard for truth, and will say anything, make any promise,
to one who is trying to arouse him, with the sole object of getting rid of
the interrupter - in fact, in that state of semi-responsibility he is shamelessly
untruthful, and often, too, extremely irritable and selfish: characteristics
which would seldom obtrude themselves during the normal activity of consciousness. [Page
82]

Now, I do not wish to imply that the ordinary psychic is subject to these particular
characteristics, but he is apt to be abnormal in conduct, and to judge him
by ordinary standards implies a want of understanding. He, too, is frequently
the victim of his own imperfectly understood nature, and his defects require
exceptional treatment. His psychism is in many cases the result of training
and practice in past lives, so that while it exists as a potent factor in determining
action or outlook on life, it is one operating more from the sub-consciousness
or subliminal mind than from that "above the threshold". The skandhas from the past, whether in the way of psychic tendency or instinctive knowledge
upon occult matters, impel him to various lines of action, which he is sometimes
unable fully to justify [Page
83] from the standpoint of ordinary reasoning.

One notable characteristic of the psychic is his changeability of mood and
outlook, which may even vary from day to day in the most contradictory manner.
Now, whilst this is more frequent in the psychic, it is not in itself an uncommon
feature of human nature. A man who changes his religion – who, for instance,
converts to Roman Catholicism - or who suddenly loses faith in the Theosophical
Society, finds himself in an incredibly short time quite honestly and conscientiously
negating many of his previously most cherished convictions. What has happened
is a deep-reaching change of outlook. So the psychic, more susceptible to the
ever-alternating currents of emotion and thought - changes of [Page
84] tattva, as they are sometimes called - adopts a certain standpoint
on one day, and if he examines himself critically is astonished to find himself
thinking quite differently on the following day. An intelligent psychic is
quite likely to be his own severest critic upon the question of these voltes-face.
Now this change is usually not due to himself at all, for he is merely a victim
of his own psychism. It is due to an external thought-influence, cast upon
him by some person near to him, or perhaps by some astral being in the vicinity,
or it may be caused by his coming into relation with large thought-forms created
by "public opinion" or collectively by bodies of people. Frequently
the very act of self-examination, on the part of the more critical psychic,
dispels the influence; the mind becomes [Page
85] positive in the process of analysis, and there takes place,
in fact, "discrimination between the self and the not-self" - he separates
himself in thought from the external influence, and so, becoming positive towards
it, cuts it adrift. In other cases contact with a more advanced person will
wipe the mind and feelings clear of the illusion the more powerful magnetism
strengthening the weaker. A few simple experiences, such as these, will explain
the meaning of the words "illusion" and "glamour," so constantly
used in occultism.

This liability to extreme changeableness is only a transitory stage in psychic
unfoldment, and gradually disappears as the psychism becomes more controlled.
It is necessary that the bodies should become sensitive to [Page
86] impressions - acutely sensitive, indeed - and one result of
this is that at a certain stage the student is painfully affected by his surroundings;
e.g., he finds life in a large town impossible or at the least very difficult
to endure, and shrinks from contact with certain people whose astral bodies
are too powerfully vibrant on sub-planes which are not the most exalted, or
whose mental bodies tear his own as they express a strongly vitalised form
of crude destructive criticism. The psychic always has a tendency to group
around him a few congenial friends and to withdraw somewhat from the society
of others; often, also, he is averse to meeting fresh people: this is because
it is an effort to him to adjust his bodies to those not altogether in tune
with his own, and because those of congenial [Page
87] temperament often assist in calling his psychism into activity.
The resulting touch with the higher worlds causes him to experience a sense
of completeness which is in welcome contrast to the lonely separateness of
ordinary physical experience, and naturally serves greatly to improve the quality
of, and therefore satisfaction in, his work.

But this ultra-sensitiveness passes away - or rather passes under his control
- as he progresses to the stage where the atmic forces, those of the will,
can descend and automatically strengthen and render positive the aura.

Some other unprepossessing and not uncommon characteristics of psychics are
vanity and conceit, and a firm belief in their own infallibility. The former
qualities are not peculiar to psychics; they become a [Page
88] temptation to anybody who gains a position of influence and
ascendancy over others before arriving at that level of evolution where the
lessons of humility and self-restraint are learned. It is a familiar spectacle,
for instance, amongst church workers, wives of the clergy, heads of nursing
institutions, etc.

Belief in the infallibility of psychic communications springs from ignorance
and mental haziness; there is the confusion of abnormal derivation with abnormal
wisdom. This is often found among those people who develop the power of automatic
writing. They do not stop to realise that the death of the physical body is
only an incident in a man's career and does not bestow upon him omniscience
and infallibility, or transform him suddenly into an angel [Page
89] of light; he is much the same man as he was previously and is
living only under somewhat different conditions of consciousness.

Obviously this superstition will be found among unthinking people only, but
there is another element in the psychic's nature, which is very deep-seated
- I mean the authoritativeness with which he invests his communications. This
is widespread among psychics because there is a strong element of truth underlying
the phenomenon. Such communications are possessed of superior authority for
the recipient; the mistake comes in when he applies this to other people. Let
us look more closely into the rationale of this. So long as man is living in
the separated consciousness of the personality, there lurks in the depths of
his being a sense [Page
90] of incompleteness - it is the voice of nature bearing witness
to his pilgrimage in a land of exile. There are moments when this is to a considerable
extent made good to him, moments of great exaltation caused by music or art
or by a surge of deep affection or patriotism, whose effect is to link him
up with his higher consciousness. A similar self-completion occurs through
the psychic interrelation of the bodies, which enables the consciousness to
leap over from the one to the other. It is a sense of self-realisation, a feeling
of added life and power. We know that experience on the higher planes is more
vivid than on the physical, in virtue of the greater subtlety of the matter
of those planes. Consequently, any genuine psychic touch with the higher worlds
implies a down-rush [Page
91] of power into the physical organism, and this augmented descent
of the life-power is naturally most impressive from the standpoint of the physical
plane consciousness. Knowledge which reaches the man with these accompaniments
is naturally more highly esteemed than that reaching him through the ordinary
channels of communication: in point of actual fact such knowledge may or may
not be of importance; the method of gaining it is of importance, for it represents
for the man the opening up of the faculties of the future, and in many instances,
the Ego may take advantage of the newly-developed channels of communication
to impress upon the waking consciousness matters of importance for his progress.
The higher the source of the psychic impression, the greater the [Page
92] sense of conviction and authoritativeness. If the knowledge
proceeds from the depths of one's own being it carries its own credentials,
and bears the marks of all genuine inner experience. But let us suppose that
the information is distorted in the process of transmission; what then? A “twist" in
transmission means that obstruction is offered by aggregations of matter which
are not flexible and therefore cause friction. Friction diminishes energy.
Consequently there is less power and less conviction, when the knowledge reaches
its physical destination. In terms of consciousness, the intuition is “clouded," and
message does not ring thoroughly true.

Further, if the communication proceed through mediumistic methods from no very
high level, there will be a [Page
93] certain access of power, it is true, but none of that compelling
force which is perceptible when the message originates from the depths of one's
own consciousness, unless, indeed, it be a communication to which the intuition
gives strong assent.

Thus the valuation of all these phenomena is a matter of inner perception,
demanding an organism well sensitised to the play of the intuition and synthetic
judgment. The reader may be prone to object, at the first thought, that we
are here dealing with niceties of perception altogether beyond the range, so
to say, of practical politics. A little reflection, however, will show that
we are accustomed to dealing with similar niceties in our everyday life. Consider,
for a moment, the sense of taste; how [Page
94] our memory registers scores of taste impressions and how the
sense of taste distinguishes with marvelous fidelity and subtlety one impression
from another. The fact is, the human organism is designed and constructed to
deal with an illimitable range of ever-increasing subtlety, and the intuition
in the higher reaches of psychic perception works with astonishing clarity
and definiteness. But it is vitally important that the organism shall be made
sensitive to the play of intuition.

This brings us to another point which is often a problem to those who are not
psychic. How, it is asked, is it possible to distinguish between a psychic
impression and imagination? The explanation is simple. If a man sets himself
to imagine a log of wood or [Page
95] the figure of a person standing before him, the experience is
one of ordinary everyday value; it may be a cold intellectual process, or it
may evoke a certain interest and warmth of feeling, according to the temperament
of the person: it is sequential with ordinary thinking, and whatever vividness
or reality result come only as the cumulative effect of steady thinking and
feeling. A psychical experience is quite different: It is not usually a constructive
process but a sudden opening up of a new sense, the irruption of something
into the waking consciousness. Moreover, as we have just been seeing, it brings
with it a down-flow of force, which is quite unmistakable. The process of imagination
is a normal, slowly unfolding process, the psychic experience is the opening
up of a new [Page
96] dimension of consciousness, so to speak, and is quite unlike
any ordinary mental process. We spoke of it as an irruption. A psychic may
be concentrated most intently upon writing a letter or adding figures, and
then be suddenly made aware of an impact from without, caused by the arrival
of some astral being or thought-form. Now, imagination does not act in this
way; it never violently interrupts and diverts the attention from work on which
it is firmly concentrated - at least the imagination of the average Teuton
does not.

It may be conceded as a matter of experience that it is often difficult in
the earliest stages to distinguish between imagination and psychic activity;
but as the perceptions grow clearer, they become more definite and forceful
and altogether distinct. [Page
97]

This difference between imagination and psychic perception will, perhaps, be
made additionally clear by reference to a line of experiment which may be pursued.
In the experience of the developing psychic there are days when it is very
difficult to bring the psychic sense into activity. [This
depends largely upon the health and harmonious activity of the body; at times,
also, upon planetary aspects, climatic conditions and the general influence
of surroundings]
On such occasions it may be stimulated by a careful use of the imagination.
Suppose the psychic were trying to see the colours of an aura, but fell just
short of success. Having placed himself in sympathetic relation with the subject,
he may decide deliberately to imagine one colour after another into the aura,
keeping at the same time his psychic and intuitive judgment at the utmost [Page
98] vigilance. He will perhaps distinctly notice that certain colours "fit" better
than others. The relation is established by a flow of force made possible by
sympathetic vibration; it may quite possibly happen that just the necessary
impulse to bring the psychism into play has been given, and that suddenly he
perceives the colour clairvoyantly, but with an effect quite different to that
produced by the use of the imaginative power. Of course, this is a somewhat
risky and difficult experiment, inasmuch as it is courting self-deception,
and it therefore demands a nice discrimination, but it is often quite justified
by its results. It serves to illustrate our point. [Page
99]

CHAPTER
5

THE
VALUE OF PSYCHISM

It is scarcely within the scope of this book to enter upon any defence of
psychism in relation to occult and spiritual progress, but a few general observations
upon the subject may form a fitting conclusion to our present study.

This problem has often come up for discussion among Theosophists, and has been
very ably treated by Mrs. Besant in her ‘London Lectures of 1907’ [Lecture
on "Psychism and Spirituality"] and elsewhere.
It is well known that in certain Hindu and Buddhist scriptures psychism appears
to be discouraged. The attitude of Buddhism was well put by [Page
100] Bhikkhu Ananda Metteya in a conversation with the present writer,
who had questioned him on the point. The objection was not that there was anything
essentially wrong in the cultivation of psychism, but that all such experiences
were regarded as so many "sideshows" which delayed one by the roadside
and diverted attention from the real goal. But then the real exponents of this
view are logical and consistent; music and art and all phenomenal manifestations
will be grouped under the same heading, and to single out the Siddhis for
condemnation and remain silent about the others is characteristic only of amateur
metaphysicians who like to make their metaphysics a cloak for their personal
prejudices. The question is also discussed in Mrs. Besant’s ‘An
Introductionto
Yoga’; [pages 71-78][Page101] she
there treats of the Occult and Mystic Paths to Union with God, showing that
in the one case progress is made by the careful study of the phenomena of the
various planes, by the mastery of which powers are unfolded, whereas in the
other an external phenomena are to be disregarded in the inward-turned aspiration
towards the One.

Further, it is well to remember that injunctions given in one age, when certain
conditions are widely prevalent, may not be applicable to another age, when
quite other conditions obtain; the warning in the said scriptures may quite
well refer to the lower psychism induced by hatha yoga practices, common at
the time of their writing. Says ‘The Voice
of the Silence’: "These [Page
102] instructions are for those ignorant of the dangers of the lower Iddhi." [Page 13, 5th edition] Note
the phrase "lower Iddhi," and further that there is no condemnation
here of the Iddhis (Siddhis) or occult powers themselves, but merely a warning
given against the insidious dangers of their lower phases of working. In fact,
what the student is obviously warned against is the ordinary lower clairvoyance,
etc., naturally much more prevalent in that age than in the present; and the
whole confusion is cleared up if we recognise that what we have in this essay
called psychic sensitiveness is really an activity in the psychic nature due
to the direct working of the Spirit, and is therefore primarily a spiritual,
not a psychic, power. It is, [Page
103] after all, a great deal better in these matters to use one's
common sense and not to quote scriptures without pausing to weigh carefully
their real bearing. Psychism misapplied is a hindrance to spiritual progress;
if rightly used it is of enormous assistance to humanity and therefore conducive
to the progress of him who rightly uses it. It is true that it is liable to
abuse and becomes then a dangerous possession, but we do not shun electricity
because it is dangerous if wrongly handled. It is a great principle in Nature
that those forces which are most potent for good, are also the most potent
for evil if abused. Demon est Deus inversus. Nature is no respecter of persons,
and the world is not a Sunday school wherein all evil is carefully hidden away
from the babes and sucklings. [Page
104]

Those who descant against psychism apparently forget that we are indebted to
it for nearly the whole of our Theosophical literature with all the illumination
it sheds upon life, as well as for the greater part of whatever touch there
has been with the Occult Hierarchy. It is evident, therefore, that our attitude
towards psychism should be one of very careful discrimination.

In regard to the many people whose psychism is quite untrained and of the lower
order, our attitude should be one of sympathy, but every effort should be made
to lead such people to divest their experiences of the infallible element and
to examine them in the clear light of the intelligence. They should be given
to understand the place of the different varieties of psychism in evolution,
and the too common [Page
105] tendency to rank their own communications from super-physical "guides" on
a level with the teaching given out by the accredited disciples of the Masters
should be firmly discountenanced. From time to time mediums and psychics are
encountered whose inspiration comes from beings versed in Hermetic or alchemical
lore; such people speak of their "Master," and because of the superiority
of these teachings to the average Spiritualistic communications students are
apt to be misled. It may quite well be that such Teachers are pupils of the
Masters, even occasionally Masters Themselves; on the other hand it may not
be so. The student can only exercise his discrimination and be cautious, and
he may do well to remember that because some application of symbolism or some [Page
106] Biblical interpretation is ingenious and clever, that does
not prove that its author is even an Initiate. In mediaeval and later times
there were probably hundreds of monks who occupied their time in tracing types
and antitypes and correspondences between the Old and New Testaments, and with
other schemes of occult and generally Christian philosophy; and it is only
natural that some of these should either return to birth and continue their
speculations, or impress their teachings from the other side.

On the other hand, if a psychic show that his work is governed by intelligence
and that he is loyally striving to make himself a channel for the Masters,
he is surely deserving of encouragement, rather than the criticism and jealousy
which are too often his lot. For every [Page
107] channel of communication between the Masters and the world
is a source of blessing and help to hundreds and even thousands.

Psychic observation is no substitute for spiritual experience, for that which
gives conviction is the testimony of the Eternal Spirit which is man: yet the
senses are our avenue to the Spirit, and a more extended power of sense perception
constitutes a wider, not a narrower, channel for spiritual apprehension.

Psychic faculty bestows upon its possessor a greater power of usefulness to
mankind, dealing, as it does, with the ills of humanity from a standpoint rather
nearer to the realm of causes. It gives first-hand knowledge of the principles
underlying human evolution, and creates therefore the man of [Page
108] knowledge whose outlook on life is full of purpose. It reveals,
for instance, the nature of life after death, and substitutes the possibility
of direct observation for speculation in the realm of philosophy and religion.
It unlocks the door to a more extensive control over the forces of Nature,
which may be used for the helping of man; and medicine and surgery, for example,
would be revolutionised by its aid. And, above all, it leads us to a better
understanding of one another, breaking down the barriers of our limitations,
and so bringing us to realise the Unity of all Life.

To be a Master of Life perfect knowledge and perfect understanding are necessary.
The path which gives ascent to the mountain of Truth lies ever open for our
treading. The [Page
109] mastery of himself and of all Nature by the Immortal Spirit
is part of man's great homeward journey, and the higher we ascend on that path
the more magnificent and far-reaching becomes our outlook on the panorama of
life.[Page
110]

Humanity is the higher sense of our planet, the nerve that binds this
planet to the upper world, the eye that it raises to Heaven. - NOVALIS.

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